_______________________________

Wisdom of The Sages

Why One Must Give Up Lust

__________________________________________________________________________________
This Booklet is intended for free distribution, you are encouraged to freely copy,
distribute and or improve upon it with wisdom derived from right mindfulness.
___________________________________________________________________________________

Summary:
Nowadays, lust, casual divorce, adultery, deviant acts and improper relations
as well as the depiction of such behavior through the internet and other media
have become widespread. This trend has corrupted the minds and intentions
of many. Hence, many people of our time consider lust to be natural and do
not adhere to the Buddha's wise precept against lustful misconduct.
However, the truth is that proper celibacy is the best and one should refrain
even from any thought and or sight of lust, let alone any deviant and
unnatural acts. Relations between men and women should only happen within
the confines of a proper and monogamous marriage and no individual should
have thoughts for any deviant act within marriage or outside of it.
Furthermore, married couples should reduce their desires for each other to
the minimum possible. If one is not married, one should be completely
celibate in mind and body.
These standards may be high, but they are the wisdom of the ancient Sages.
Human rebirth is precious and rare, hence, one's proper purpose in life is not
to chase sensual pleasures but to amass stock of merit and set forth on the
unsurpassed way to Bodhi. Those who indulge in lust and pleasures can only
enjoy so much before evil passions lead to numerous offenses and karmic
retributions arise.

Origin of Lust:
Contrary to popular thought, lust and desire are not natural at all. The
Shurangama Sutra outlines the cause of lust clearly:
"Actually, Ananda, all beings are fundamentally true and pure,
but because of their false views they give rise to the falseness of
habits, which are divided into an internal aspect and an external
aspect."
"Ananda, the internal aspect refers to what occurs inside living
beings. Because of love and defilement, they produce the falseness
of emotions. When these emotions accumulate without cease, they
can create the fluids of love. That is why living beings' mouths

water when they think about delicious food. When they think
about a deceased person, either with fondness or with anger,
tears will flow from their eyes. When they are greedy for wealth,
a current of lust will course through their hearts and their skin
will become lustrous. When their minds dwell on lustful conduct,
spontaneous secretions will come from the male or female organ.
Ananda, although the kinds of love differ, their flow and
formation is the same. With this moisture, one cannot ascend, but
will naturally fall. This is called the Internal Aspect."
Hence it is clear, desires for lust come not from the false theory of evolution or
any other bodily cause but from the false views (i.e. attachments and aversions)
of a unenlightened being. Thus it is like a drug addiction, and one must be
strong to refrain from it and be resolute in substituting one's false thoughts
(i.e. attachments, aversions and ignorance) with right mindfulness, which will
allow you to rise and create merits. Lust is like a chain that binds one to the
wheel of rebirth. If you wish to accomplish the unsurpassed way, you must
give up lust.

Retributions of Lust:
In the Shurangama Sutra, the Buddha sets forth the following warnings of the
retributions that befall upon the lustful:
"Ananda, it all comes from the karmic responses which living
beings themselves invoke. They create ten habitual causes and
undergo six interacting retributions. What are the ten causes?
Ananda, the first consists the habit of lustful intercourse which
gives rise to mutual rubbing. When this rubbing continues
without cease, it activates a tremendous raging fire, just as
warmth arises between a person's hands when he rubs them
together. Because these two habits set each other ablaze, there
come into being the Iron Bed, the Copper Pillar, and other such
experiences. Therefore the Tathagatas of the ten directions look
upon the act of lust and name it the 'fire of desire.' Bodhisattvas
avoid desire as they would a fiery pit."
"If it was indulgence in lust that made the person commit offenses,

then, after he has finished paying for his crimes, he will take
shape when he encounters the wind and will become a drought
ghost."
"The retribution of the drought ghost of the wind is finished when
the wind subsides, and it is reborn in the world, usually as a
species of uncanny creature which gives inauspicious
prognostications."
"When creatures that are inauspicious have paid back their debts,
they regain their original form and are born as abnormal people."
What this means is that those who engage in lustful misconduct will create
volition that will give rise to the hells where punishment such as the flaming
copper pillar or iron bed exsists. After these karmic retributions in the hells
end, he or she will become a drought ghost, then a inauspicious animal and
finally a abnormal person upon his/her return to the human realm.
Furthermore, the Buddha also warns about the retributions that befall on
those who practice Samadhi but do not give up lust in the same Sutra:
"Ananda, why do I call collecting one's thoughts the precepts? If
beings in the six paths of any mundane world had no sexual desire,
they would not have to undergo a continual succession of births
and deaths. Your basic purpose in cultivating Samadhi is to
transcend the wearisome defilements. But if you do not renounce
sexual desire, you will not be able to get out of the dust. Even
though people may have some wisdom and the manifestation of
Dhyana Samadhi, if they do not exterminate sexual desire, they
are certain to enter demonic paths. At best, they will become
demon kings; on the average, they will become members of the
retinue of demons; at the lowest level, they will become female
demons. These demons all have their groups of disciples. Each
claims that he has accomplished the Unsurpassed Way. After my
Nirvana, in the Dharma-ending Age, these hordes of demons will
abound, spreading like wildfire as they openly practice greed and
lust, while claiming to be Good Knowing Advisors. They will cause
beings to fall into the pit of love and views and lose the way to
Bodhi."

"When you teach people of the world to cultivate Samadhi, they

must first of all cut off the mind of sexual desire. This is the first
clear and decisive instruction on purity given by the Tathagatas,
the Buddhas of the past, the Bhagavans. Therefore, Ananda, if
cultivators of Dhyana Samadhi do not exterminate sexual desire,
they are like someone who cooks sand hoping to get rice. After
hundreds of thousands of eons, it will still just be hot sand. Why?
It wasn't rice to begin with; it was only sand. If you seek the
Buddha's wonderful fruition with a body of sexual desire, then
even if you attain a wonderful awakening, it is still based on
sexual desire. With sexual desire at the source, you will revolve in
the three paths and not be able to get out. Which road will you
take to cultivate and be certified to the Tathagata's Nirvana? You
must exterminate the sexual desire which is intrinsic to both body
and mind, then get rid of even the aspect of extermination. At that
point you have some hope of attaining the Buddha's Bodhi. What I
have said here is the Buddhas' teaching. Any explanation counter
to it is the teaching of Papiyan(demon king)."
Furthermore, in the Cause and Effect Sutra, the Buddha also informs us that :
"3. The person who practices unlawful desire falls both into hell
and into the existence of animals and pretas, and when born
human acquires two kinds of retribution: one is that the persons
spouse is debauched and the other is that there is always
quarreling and disputing with the persons spouse, so that
matters do not go (or the persons spouse does not behave) as the
person would like."
Lastly, in the Larger Infinite Life Sutra, the Buddha offers us more relevant
advice:
[37] The Buddha continued, "The third evil is this. People of the
world live together, inhabiting this realm between heaven and
earth, with a limited life-span. On the one hand, among the higher
levels there are wise, rich, honorable, noble, and wealthy people.
On the other hand, among the lower levels there are people who
are poor, debased, crude and foolish. Besides, there are evildoers

who always harbor vicious thoughts and think only of

self-gratification; they are full of worries, sunk in lust and
attachment, are restless in their daily lives, greedy and miserly,
and desirous of what they have no right to possess. They gloat
over fair-skinned women, behave licentiously and commit
obscene acts with them, hate their own wives, and secretly
frequent brothels. Consequently, after squandering all their
resources, they begin to break the law. They form bands, start
riots, engage in fighting, unlawfully attack and kill people and
plunder property.
"Some have evil designs on the possessions of others. Without
working at their own occupations, they acquire things through
theft. Driven by desire, they commit further offenses. Feverishly
agitated, they intimidate and rob people to support their own
wives and children with the goods thus acquired. Obeying only
the dictates of their passions, they become addicted to wanton
pleasures. They also disregard seniority in kinship, causing
sorrow and anguish to other family members and relatives;
furthermore, they take no account of the laws of the State.
"But such evils are known to others and also to demons. The Sun
and the Moon recognize them and demigods [276c] keep records of
their doings. Thus, because of the natural working of karma,
there are three evil realms and innumerable sufferings through
which evildoers must pass, life after life, for many kalpas, with no
end in sight. It is indeed difficult for them to gain release. The pain
they must undergo is indescribable. This is called the third great
evil, the third suffering, and the third burning. The afflictions are
such that they are comparable to a huge fire burning people alive.
"If in the midst of this one controls one's thoughts with
single-mindedness, does worthy deeds with proper demeanor,
commits no evil, and performs only good, then with the merit and
virtue acquired one reaches emancipation and is able to escape
from this world, be reborn in heavenly realms and finally reach
Nirvana. This is the third great good."

Hence, from these short excerpts of Sagely wisdom alone, we should

understand that not only is there no reward for engaging in lust but that
multitudes of severe punishments and disadvantages befall on those who
indulge in it.

Benefits of Refraining from Lust and Desire:

In the Shurangama Sutra, it is clearly stated that how far you can rise depends
on a large part on how much lust and desire you can shed. Even if you were to
amass merits by generous acts of offerings and charity, but cannot refrain
from lustful misconduct, then you would not be able to enter even the lowest
heaven (i.e. Heaven of the Four Kings). At best you can become a powerful
demigod, but more likely you will enter the path of ghosts, animals, demons
and spirits. Below are the standards for rebirth in the various heavens
(starting from lowest to high):
"Ananda, there are many people in the world who do not seek
what is eternal and who cannot yet renounce the love that exists
between themselves and their wives. But they have no interest in
sexual misconduct and so their purity develops and their light is
revealed. When their life ends, they are born in the Heaven of the
Four Kings next to the sun and moon."
"Those whose sexual love for their wives is slight, but who have
not yet obtained complete purity when dwelling in solitude,
transcend the light of sun and moon at the end of their lives, and
reside at the summit of the human realm. Such people are born in
the Trayastrimsha Heaven."
"Those who become temporarily involved when they meet with
desire but who do not dwell upon it when it is finished, and who,
while in the human realm, are active less and quiet more, abide at
the end of their lives in light and emptiness where the illumination
of sun and moon does not reach. These beings have their own light,
and they are born in the Suyama Heaven."
"Those who are quiet all the time, but who are not yet able to
resist when stimulated by contact, ascend at the end of their lives

to a subtle and ethereal place; they will not be drawn into the
lower realms. The destruction of the realms of humans and gods
and the three disasters at the end of a kalpa will not reach them,
for they are born in the Tushita Heaven."
"Those who are devoid of desire, but who will engage in it for the
sake of their partner, even though to them the experience is as
flavorless as chewing wax, are born at the end of their lives in a
transcendental place of transformations. They are born in the
Nirmana-rataya(Bliss by Transformation) Heaven."
"Those who have no worldly thoughts while doing what worldly
people do, who are lucid and beyond such activity while involved
in it, are capable at the end of their lives of entirely transcending
states where transformations may be present or absent. They are
born in the Para-nirmita-vasa-vartin(Comfort from Others'
Transformations) Heaven."
"Ananda, although the beings in these six heavens have physically
transcended desire, traces of it still remain in their minds. The
levels of existence so far discussed are known as the Realm of
Desire."
Moreover, If one could still even the traces of desire from their minds, one can
be reborn the Form realm heavens:
"Ananda, all those in the world who cultivate their hearts but do
not avail themselves of Dhyana and so have no wisdom, can only
control their bodies so as to not engage in sexual desire. Whether
walking or sitting, or in their thoughts, they are totally devoid of
it. Since they do not give rise to defiling love, they do not remain
in the realm of desire. These people, in response to their thought,
take on the bodies of Brahma beings. Such beings are in the
Heaven of the Multitudes of Brahma."
"In those whose hearts of desire have already been cast aside, the
mind apart from desire manifests. They delight in following the
precepts. Practicing Brahma virtue at all times, such beings are in

the Heaven of the Ministers of Brahma."

"Those whose bodies and minds are wonderfully perfect, and
whose majestic deportment is not in the least deficient, are pure in
the precepts and have a thorough understanding of them as well.
Governing the Brahma multitudes as Great Brahma Lords, such
beings are in the Great Brahma Heaven."
"Ananda, those who flow to these three superior levels will not be
oppressed by any affliction. Although they have not developed
proper Samadhi, their minds are pure to the point that all
outflows are stilled. This is called the First Dhyana."

How to Reform:
By now it should be clear, that if you wish to rise to the heavens, to set forth on
the unsurpassed way and to avoid evil karmas, you must keep the precepts
(Sila Samadhi Prajna) and refrain from lustful misconduct.
However, it is probably the case that by the time you read this booklet, you
would have already committed numerous transgressions against the precepts
of chastity (either mentally, physically or via the eyes and ears) among other
acts of lying, killing, stealing, arrogance, injustice and so forth. Nevertheless, if
one wishes to change and reform, the Buddha offers you a unrivaled way to
reform in the Shurangama Sutra. If one accepts the 5 precepts henceforth and
practices this way, one's evil karmas can be eradicated and right mindfulness
can be attained. That way is the Shurangama Mantra.
The benefits of sincerely reciting, upholding etc. the Shurangama Mantra are
numerous and beyond compare, as the following excerpts from the Buddha's
instructions in the Shurangama Sutra clearly illustrate:
"If beings whose minds are scattered and who have no Samadhi
remember and recite the mantra, the Vajra Kings will always
surround such good people. That is even more true for those who
are decisively resolved upon Bodhi. All the Vajra Treasury-King
Bodhisattvas will regard them attentively and secretly hasten the
opening of their spiritual awareness. When that response occurs,

those people will be able to remember the events of as many eons

as there are sand grains in eighty-four thousand Ganges Rivers,
knowing them all beyond any doubt or delusion. From that eon
onward, through every life until the time they take last body, they
will not be born where there are yakshas, rakshasas, putanas,
kataputanas, kumbhandas, pishachas and so forth; where there is
any kinds of hungry ghost, or any being possessing or lacking
form, possessing or lacking thought, or in any other such evil
place."
"If these good men read, recite, copy, or write out the mantra, if
they carry it or treasure it, or if they make offerings to it, then
through eon after eon they will not be poor or lowly, nor will they
be born in unpleasant places. If these beings have never done any
deeds that generate blessings, the Tathagatas of the ten directions
will bestow their own merit and virtue upon these people. Because
of that, throughout asamkhyeyas of ineffable, unspeakable
numbers of eons, as many as sand grains in the Ganges, they will
always be born in places where there are Buddhas. Their limitless
merit and virtue will be three-fold, like the amala fruit-cluster, for
they stay in the same place, become permeated with cultivation,
and never part from the Buddhas."
"Therefore, The mantra can enable those who have broken the
precepts to regain the purity of the precept source. It can enable
those who have not received the precepts to receive them. It can
cause those who are not vigorous to become vigorous. This
mantra can enable those who lack wisdom to gain wisdom. It can
cause those who are not pure to quickly become pure. It can cause
those who are not vegetarians to become vegetarians naturally."
"Ananda, if good men who uphold this mantra violate the pure
precepts before having received them, their multitude of offenses
incurred by such violations, whether major or minor, can
simultaneously be eradicated after they uphold the mantra. Even
if they drank intoxicants or ate the five kinds of pungent plants
and various other impure things in the past, the Buddhas,
Bodhisattvas, Vajra deities, gods, immortals, ghosts, and spirits

will not hold it against them. If they are unclean and wear
tattered, old clothes to carry out the practice alone in a place by
themselves, they can be equally pure. Even if they do not set up a
platform, do not enter a Way-place, and do not practice the Way,
but recite and uphold this mantra, their merit and virtue can still
be identical with that derived from entering the platform and
practicing the Way. If they have committed the five rebellious acts,
grave offenses warranting unintermittent retribution, or if they
are Bhikshus or Bhikshunis who have violated the four parajikas
or the eight parajikas, after they recite this mantra, even such
heavy karma can dispense after they recite this mantra, like a
sand dune that is scattered in a gale, so that not a particle of it
remains."
"Ananda, if beings who have never repented and reformed any of
the obstructive offenses, either heavy or light, that they have
committed throughout infinite countless eons past, up to and
including those of this very life, can nevertheless read, recite,
copy, or write out this mantra or wear it on their bodies or place it
in their homes or in their garden houses, then all that
accumulated karma will melt away like snow in hot water. Before
long they will obtain awakening to Patience with the
Non-existence of Both Beings and Dharmas."
"Moreover, Ananda, if women who do not have children and want
to conceive can sincerely memorize and recite this mantra, or
carry this Sitata-Patra mantra on their bodies, they can give birth
to sons or daughters endowed with blessings, virtue, and
wisdom."
"Those who seek long life will obtain long life. Those who seek to
quickly perfect their reward will quickly be able to do so. The
same is true for those who seek something regarding their bodies,
lives, appearance, or strength. At the end of their lives, they will
gain the rebirth they hope for in whichever of the lands of the ten
directions they wish. They certainly will not be born in poorly
endowed places, or as inferior people; even less will they be
reborn in some odd form."

"Ananda, if there is famine of plague in a country, province, or

village, or if perhaps there are armies, brigands, invasions, war,
or any other kind of local threat of danger, then by writing out
this holy mantra and placing it on the four city gates, or on a
chaitya or on a dhvaja, by instructing all the people of the country
to venerate the mantra, make obeisance to it, revere it, and
singlemindedly make offerings to it; by instructing all the citizens
to wear it on their bodies or to place it in their homes, and then all
such disasters and calamities will completely disappear."
"Ananda, in each and every country where the people accord with
this mantra, the heavenly dragons are delighted, the winds and
rains are seasonal, the five kinds of crops are abundant, and the
people are peaceful and happy. It can also suppress all evil stars
which may appear in any of the directions and transform
themselves in uncanny ways. Calamities and obstructions will not
arise. People will not die accidentally or unexpectedly, nor will
they be bound by fetters, cangues, or locks. Day and night they
will be at peace, and no evil dreams will disturb their sleep."
"Ananda, this Saha world has eighty-four thousand changeable
and potentially devastating evil stars. Twenty-eight great evil
stars are the leader, and another eight great evil stars are the
rulers. They take various shape, and when they appear in the
world they bring disaster and unexpected calamities down upon
beings. But wherever this the mantra is kept they will all be
eradicated. A boundary will be secured for twelve yojanas around,
and not evil calamity or misfortune will ever encroach upon it."
"Therefore, the Tathagata proclaims this mantra to be one which
will protect all cultivators of the future who have just begun to
study, so that they can enter Samadhi, be peaceful in body and
mind, and attain great tranquility. Even less will any demon,
ghost, or spirit, or any enemy, calamity, or misfortune due from
former lives that reach back to beginningless time, or any old
karma or past debts come to vex and harm them."

Furthermore, the Buddha also offers this example:

"Ananda, suppose someone were to present a quantity of the
seven precious things that filled the space in the ten directions to
Buddhas as many as atoms of universe, attentively serving and
making offerings to them without letting a moment go by in vain.
Do you think this person would reap many blessings from making
such an offering to the Buddhas?"
Ananda answered, "Since space is limitless, the precious things
would be boundless. In the past, someone gave the Buddha seven
coins and consequently was reborn as a Wheel-turning King in his
next life. As to this person who now fills up all of space and all the
Buddhalands with an offering of precious things that could not be
reckoned through endless eons, how could there be a limit to his
blessings?"
The Buddha told Ananda, "All Buddhas, Tathagatas, speak words
which are not false. There might be another person who had
personally committed the Four Major Offenses and the Ten
Parajikas so that, in an instant, he would have to pass through the
Avichi Hells in this world and other worlds, until he had passed
through all the Relentless Hells in the ten directions without
exception. And yet, if he could explain this Dharma-door for even
just the space of a thought to those in the Dharma-ending Age who
have not yet studied it, his obstacles from offenses would be
eradicated in response to that thought, and all the hells where he
was to undergo suffering would become lands of peace and bliss.
The blessings he would obtain would surpass those of the person
previously mentioned by hundreds of thousands of millions of
billions of times, indeed by so many times that no calculations or
analogies could express it. Ananda, if living beings are able to
recite this Sutra and uphold this mantra, I could not describe in
endless kalpas how great the advantages will be. Rely on the
teaching I have spoken. Cultivate in accord with it, and you will
directly realize Bodhi without encountering demonic karma."
Hence, it is without a shadow of doubt that practicing and upholding the

Shurangama Sutra and Mantra is the best path to embark on and one of the
few choices available that can salvage our minds from this sea of lust, passions
and karmic retribution that we are currently mired in. Therefore, the author of
the booklet sincerely exhorts everyone to henceforth conform to the Buddha's
5 precepts in mind, body and speech and to sincerely and diligently
recite/uphold and propagate the Shurangama Mantra and Sutra from now on.
Namo Amituofo

Shurangama Mantra
(Part I)
namo satata sugataya arhate samyak-sambuddhasya (1)
satata buddha koti usnisam (2)
namo sarva buddha bodhisattve-bhyah (3)
namo saptanam samyak-sambuddha koti-nam (4)
sa sravaka samgha-nam (5)
namo loke arhata-nam (6)
namo srota-apanna-nam (7)
namo sakrdagami-nam (8)
namo loke samyak-gata-nam (9)
samyak-prati-panna-nam (10)
namo deva-rsi-nam (11)
namo siddhya-vidya-dhara-rsi-nam (12)
sapa-anu graha-saha-samartha-nam (13)
namo brahma-ne (14)
namo indra-ya (15)
namo Bhagavate rudra-ya uma-pati saheyaya (16)
namo Bhagavate narayana-ya panca maha-mudra (17)
namas-krtaya (18)
namo Bhagavate maha-kala-ya (19)
tripura-nagara (20)
vidra-pana-karaya (21)
adhi-mukti (22)
smasana-nivasini (23)
matr-gana (24)
namas-krtaya (25)
namo Bhagavate tathagata kulaya (26)

namo padma kulaya (27)

namo vajra kulaya (28)
namo mani kulaya (29)
namo gaja kulaya (30)
namo Bhagavate drdha-sura-sena pra-harana-rajaya (31)
tathagata-ya (32)
namo Bhagavate amitabha-ya (33)
tathagata-ya arhate samyak-sambuddha-ya (34)
namo Bhagavate aksobhya-ya (35)
tathagata-ya arhate samyak-sambuddha-ya (36)
namo Bhagavate bhaisajya-guru vaidurya prabha raja-ya (37)
tathagata-ya arhate samyak-sambuddha-ya (38)
namo Bhagavate sam-puspita salendra raja-ya (39)
tathagata-ya arhate samyak-sambuddha-ya (40)
namo Bhagavate sakyamuni-ye (41)
tathagata-ya arhate samyak-sambuddha-ya (42)
namo Bhagavate ratna ketu raja-ya (43)
tathagata-ya arhate samyak-sambuddha-ya (44)
tebhyo namas-krtva idam Bhagavanas tathagata usnisam (45)
sitata-patram (46)
namo apa-rajitam prati-yangiram (47)
sarva bhuta graha nigrahaka kara-hani (48)
para vidya chedanim (49)
akala mri-tyu pari traya-na kari (50)
sarva bandhana moksani (51)
sarva dusza duh-svapna nivarani (52)
catura-sitinam graha saha-sranam vidhvam-sana kari (53)
asza vimsatinam naksa-tranam pra-sadana kari (54)
aszanam maha-graha-nam vi-dhvam-sana kari (55)
sarva satru nivaranam (56)
ghoram duh-sva-pnam ca nasani (57)
visa, sastra, agni, udaka, ranam (58)
apara-jita ghora maha-bala canda, maha-dipta maha-teja (59)
maha-sveta-jvala maha-bala pandara-vasini arya-tara (60)
bhri-kuzi ce va vijaya vajra-maletih (61)
vi-sruta padmakah vajra-jihvah ca mala ce va aparajita vajra-dandah (62)
visala ca santa, sveteva pujita sauma-rupah, maha-sveta arya-tara (63)
maha-bala apara vajra-samkala ce va vajra-kaumari kulam-dhari (64)

vajra-hasta ca vidya (65)

kan-cana mallikah kusum-bhaka ratna (66)
vairocana kuliya-ya artha usnisa (67)
vi-jrmbha mani ca vajra-kanaka prabha-locana (68)
vajra-tundi ca sveta ca kamala-ksah siasi-prabha (69)
ity-iti mudra ganah sarve raksam kurvantu iman mama asya (70)
(Part II)
Om rsi-gana pra-sastas tathagata usnisa (71)
hum trum jambhana (72)
hum trum stambhana (73)
hum trum para-vidya sam-bhaksana kara (74)
hum trum sarva dusza-nam stambhana kara (75)
hum trum sarva yaksa raksasa grahanam vi-dhvam-sana kara (76)
hum trum catura-siti-nam graha saha-sra-nam vi-dhvam-sana kara (77)
hum trum asza-vimsati-nam naksatra-nam pra-sadana kara (78)
hum trum asza-nam maha-graha-nam vi-dhvam-sana kara (79)
hum trum raksa raksa mam (80)
bhagavans tathagata usnisa (81)
praty-angire maha-sahasra bhuje sahasra-sirse koti-siata sahasra netre (82)
abhede jvalita-zazaka maha-vajrodara tri-bhuvana mandala (83)
Om svastir bhavatu mama iman mama-sya (84)
(Part III)
raja-bhayah cora-bhayah agni-bhayah udaka-bhayah visa-bhayah
siastra-bhayah (85)
para-cakra-bhayah dur-bhiksa-bhayah asiani-bhayah akala-mrityu-bhayah
(86)
dharani bhumi kampaka pata-bhayah ulaka-pata-bhayah raja-danda-bhayah
(87)
naga-bhayah vidyud-bhayah suparna-bhayah (88)
yaksa-grahah raksasi-grahah preta-grahah pisaca-grahah bhuta-grahah (89)
kumbhanda-grahah putana-grahah kaza-putana-grahah (90)
skanda-grahah apa-smara-grahah unmada-grahah chaya-grahah
revati-grahah (91)
jata-a-harinam garbha-a-harinam rudhira-a-harinam mamsa-a-harinam (92)

medha-a-harinam majja-a-harinam jata-a-harinim jivita-a-harinam

pita-a-harinam (93)
vanta-a-harinam asucya-a-harinim citta-a-harinim (94)
te-sam sarve-sam sarva-graha-nam vidyam chedayami kilayami (95)
pari-vrajaka kritam vidyam chedayami kilayami (96)
dakini-kritam vidyam chedayami kilayami (97)
maha-pasupati rudra-kritam vidyam chedayami kilayami (98)
narayana-kritam vidyam chedayami kilayami (99)
tattva-garuda kritam vidyam chedayami kilayami (100)
maha-kala-matri gana-kritam vidyam chedayami kilayami (101)
kapalika kritam vidyam chedayami kilayami (102)
jaya-kara madhu-kara sarva artha sadhaka kritam vidyam chedayami kilayami
(103)
catur-bhagini kritam vidyam chedayami kilayami (104)
bhri-ngi-rizi nandike-svara gana-pati sahaya kritam vidyam chedayami
kilayami (105)
nagna-sramana kritam vidyam chedayami kilayami (106)
arhanta kritam vidyam chedayami kilayami (107)
vita-raga kritam vidyam chedayami kilayami (108)
vajra-pani guhya guhya-kadhi-pati kritam vidyam chedayami kilayami (109)
raksa mam Bhagavan iman mama-sya (110)
(Part IV)
Bhagavans tathagata usnisa sitata-patra namo-stute (111)
asita na-la-rka prabha sphuza vi-kas sitata-patre (112)
jvala jvala, dara dara, bhidara bhidara, chida chida (113)
hum hum phat phat phat phat phat svaha hehe phat (114)
amogha-ya phat apratihata phat (115)
vara-prada phat ssura-vidrapaka phat (116)
sarva deve-bhyah phat, sarva nage-bhyah phat (117)
sarva yakse-bhyah phat, sarva gandharve-bhyah phat (118)
sarva asure-bhyah phat, sarva garude-bhyah phat (119)
sarva kimnare-bhyah phat, sarva mahorage-bhyah phat (120)
sarva raksase-bhyah phat, sarva bhute-bhyah phat (121)
sarva pisace-bhyah phat, sarva kumbhande-bhyah phat (122)
sarva manusye-bhyah phat, sarva amanusye-bhyah phat (123)
sarva putane-bhyah phat, sarva kaza-putane-bhyah phat (124)

sarva dur-langhite-bhyah phat, sarva dus-preksite-bhyah phat (125)

sarva jvare-bhyah phat, sarva apasmare-bhyah phat (126)
sarva sramane-bhyah phat, sarva tiri-thike-bhyah phat (127)
sarva utmadake-bhyah phat, sarva vidya raja-carye-bhyah phat (128)
jaya kara madhu kara sarva artha sadhake-bhyah phat (129)
vidya acarye-bhyah phat, catur-bhagini-bhyah phat (130)
vajra kaumari kulam dhari vidya raje-bhyah phat, maha praty-angire-bhyah
phat (131)
vajra samkara-ya praty-angira rajaya phat (132)
maha-kala-ya maha-matri-gana namas-kritaya phat (133)
visnavi-ye phat, brahmani-ye phat (134)
agni-ye phat, maha-kali-ye phat (135)
kala-dandi-ye phat, indra-ye phat, matre-ye phat (136)
raudri-ye phat, camundi-ye phat (137)
kala-ratri-ye phat, kapali-ye phat (138)
adhi-muktaka smasana vasiniye phat (139)
ye-ke-citta, sattva-asya mama iman mama-asya (140)
(Part V)
dusza-citta, papa-citta, raudra-citta, vi-dvesa-citta, amitri-citta (141)
ut-pada-yanti kila-yanti mantra-yanti japanti juhanti (142)
oja-aharah garbha-aharah rudhira-aharah vasa-aharah (143)
majja-aharah jata-aharah jivita-aharah balya-aharah (144)
malya-aharah gandha-aharah puspa-aharah phala-aharah sasya-aharah (145)
papa-citta, dusza-citta, raudra-citta (146)
yaksa-grahah, raksasa-grahah, preta-grahah, pisaca-grahah (147)
bhuta-grahah, Kumbhanda-grahah, skanda-grahah, unmada-grahah (148)
chaya-grahah, apa-smara-grahah, daka-dakini-grahah, revati-grahah (149)
jamika-grahah, sakuni-grahah, raudra-matri-nandika-grahah, alamba-grahah
(150)
hanu kantha-pani-grahah (151)
jvarah eka-hikah dvaiti-yakah traiti-yakah catur-thakah (152)
nitya-jvarah visama-jvarah vati-kah paitti-kah slai-smi-kah (153)
sam-nipati-kah sarva-jvarah siro-hrathi (154)
ardha-ava-badha-kah badha-aroca-kah (155)
aksi-rogam mukha-rogam hrid-rogam gala-graham karna-sulam danta-sulam
(156)

hridaya-sulam marman-sulam parsva-sulam priszha-sulam udara-sulam

kazi-sulam (157)
vasti-sulam uru-sulam nakha-sulam hasta-sulam (158)
pada-sulam sarva-anga-pratyanga-sulam (159)
bhuta vetada dakini jvarah dadrukah kanduh kizi bhah-lutah vaisarpah-loha
lingah (160)
siastra-sana-gara visa-yoga agne udaka mara vaira kantara akala-mrityo (161)
tri-yambuka trai-laza vriscika sarpa nakula simha vyaghra riksa taraksa mara
(162)
jivis te-sam sarve-sam (163)
sitata-patra maha vajro-snisam, maha-praty-angiram (164)
yavad-dva-dasa yojana abhy-anta-rena sima bandham karomi (165)
vidya-bandham karomi, tejo-bandham karomi para-vidya-bandham karomi
(166)
tadyatha ( 167, Following is the Mantra-Heart: )
Om anale visade vira vajra-dhare bandha bandhani vajra-pani phat hum trum
phat Svaha (168)

Sources and Recommend Resources:

Important lecture on the Shurangama Mantra by the Ven. Master
Hsuan Hua:
http://www.cttbusa.org/dharmatalks/shurangamamantra.asp
Shurangama Sutra text:
http://www.fodian.net/world/shurangama.html
https://archive.org/details/ShurangamaSutra_201407
Shurangama Sutra Commentary:
https://archive.org/details/TheSurangamaSutraWithCommentary
http://www.cttbusa.org/sutraswithcommentaries.asp
Larger Infinite Life Sutra (Highly Recommended):

http://web.mit.edu/stclair/www/larger.html
Cause and Effect Sutra:
http://lamayeshe.com/index.php?sect=article&id=374
Dharma Education Channel of the Ven. Master Chin Kung:
http://www.amtb.tw/tvchannel/play-1-revised.asp
http://new.jingzong.org/
Online collection of Sutras and Confucian texts such as Liao Fan's
Four lessons and Di Zi Gui (Highly Recommended):
http://venchinkung.com/sutra/
The Buddha Educational Foundation:
http://www.budaedu.org/en/
This non profit organization distributes Dharma books (in numerous
languages ) and related materials free of charge (includes free shipping to
foreign address). The website also has ebooks and Dharma talks that can be
downloaded.
Worldwide Directory of Amita Buddha Learning Societies:
http://www.amtb.org.tw/jzplace.htm
This is a directory of all the Amita Buddha Societies/ learning institutions all
over the world. It includes addresses and contact information of institutions in
Taiwan, Hong Kong, Japan, United States, Australia, Malaysia, Indonesia,
Brazil, Singapore, New Zealand, Spain, Argentina, France, Canada, United
Kingdom and Thailand.
So if you can, you should visit one near you and there will usually be free
classes and Dharma books and materials available for your benefit.